In the sacred ritual, the Atharva Veda chanters are stationed to the north, where they silently recite the Shanti and Pushti hymns, seeking refuge in Varuna, the divine Lord of Waters. At dawn and dusk, the installation ceremony is performed with great care. From places where elephants, horses, chariots, and even anthills meet, and from the settlements of cows, the officiant takes earth. This earth is placed into pots along with potent medicinal herbs, the golden pigment rocanā, siddhārtha seeds, fragrant substances, and guggulu incense. The bathing ritual follows, using a mixture of the five sacred products of the cow. The performer, guided by powerful mantras, follows the prescribed method with devotion. The night is spent observing the ritual rules, and as the first light of dawn brings purity, a hundred cows are to be given to the Brahmins—or, if not possible, sixty-eight, fifty, thirty-six, or twenty-five, according to one’s means. When the auspicious moment arrives, amidst Vedic chants, Gandharva songs, and the sounds of musical instruments, the cow, adorned with gold, is led into the water. She is then gifted to the Sama Veda chanter and to the Brahmin, O lord of men. A golden vessel, inlaid with five precious gems, is prepared and filled with water from a great river. Into it are placed all manner of aquatic creatures—crocodiles, fish, and the like. Four Brahmins, well-versed in the Vedas and Vedāṅgas, hold this vessel, which is further decorated with curds and unbroken grains. The vessel is set facing north, immersed in water. The ritual is performed with the Atharvaṇa mantra, after a thorough bath, and again with the Māyā mantra. Reciting the mantra “āpohiṣṭha,” the vessel is placed and the assembly is worshipped. Offerings are made in all directions. For four days, offerings are to be made, O best of kings. On the fourth day, the ritual is performed and gifts are given as one is able. The sacrificial vessels and implements are then distributed equally among the officiating priests, and the pavilion is divided once more. A golden vessel and a bed are presented to a Brahmin. A thousand Brahmins—or, if not possible, eight hundred, fifty, or even twenty—are fed according to the patron’s capacity. Thus, this is the procedure for the consecration of tanks, as taught in the Purāṇas. This same procedure applies to wells, reservoirs, and lotus ponds, as well as to their consecrations. For temples and garden grounds, a special mantra is prescribed; the Self-born has ordained this procedure, to be performed according to one’s means. For smaller works, the rite is performed as a simple single-fire sacrifice, by those free from miserliness. Water present during the rainy season is considered equal to the Agniṣṭoma sacrifice. Water in autumn gives the stated fruits; in winter and the cold season, it is as efficacious as the Vājapeya and Atirātra rites. In spring, it equals the Aśvamedha, and in summer, it surpasses even the Rājasūya. O great king, whoever performs these sacred duties on earth with a pure mind attains the abode of Brahmā, and enjoys countless ages in heaven. Roaming through many worlds and heavenly realms with celestial women for two parārdhas, such a person ultimately attains the supreme abode of Viṣṇu through the power of yoga. Then Bhīṣma asked, “O Brahman, explain in detail the procedure for trees, and by what method wise men should perform the planting of trees. Tell me also of the worlds that are gained by such acts.” Pulastya replied, “I will explain the procedure for trees, and likewise for garden grounds. All is to be done as in the consecration of tanks, including the arrangement of officiating priests, the pavilion, and the teacher. The Brahmins are to be worshipped with gold, garments, and ointments, sprinkled with all kinds of medicinal waters, adorned with curds, unbroken grains, and ornaments. The trees themselves are decorated with garlands and wrapped in cloths; for each, ear-piercing is performed with a golden needle. Collyrium is also applied, with a golden stick, and seven or eight fruits, cleansed at the right time, are prepared. For every tree, offerings are placed at the altar; the best incense, guggulu, is set in copper vessels. Seven kinds of grains, with fragrant cloths and ointments, are placed in pots at the base of each tree. After worshipping and making the offering of food at the end of the day, the prescribed rites for the guardians of the worlds, such as Indra, are performed. Thus, the consecration of trees is to be performed by the twice-born. Those taking part wear white garments and golden girdles. A cow, excellent and rich in milk, with bronze vessels and golden horns, is released facing north from among the trees. Then, with the consecration mantra, accompanied by music and auspicious songs, and with mantras from the Ṛg, Yajur, and Sāma Vedas, as well as Varuṇa mantras, the ritual is carried out. With those very pots, the foremost Brahmins perform the bathing; the sacrificer, bathed and clad in white, then offers worship. All the priests, attentive and assembled, are honored with cows, golden threads, bracelets, finger-rings, and sacred cords, as well as with garments, bedding, utensils, and sandals. For four days, an anointing with milk is performed. A fire offering is made with ghee, barley, and black sesame seeds; palāśa wood is best for the fire, and on the fourth day, a festival is held. Gifts are again distributed as before, according to one’s ability. Whatever is most desired, that should be given, free from envy.